Search results for 'William Lawrence Bragg' (try it on Scholar)

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  1. William Lawrence Bragg (1970). Ideas and Discoveries in Physics. Harlow,Longmans.score: 870.0
  2. John Jenkin (2001). A Unique Partnership: William and Lawrence Bragg and the 1915 Nobel Prize in Physics. [REVIEW] Minerva 39 (4):373-392.score: 525.0
    The award of the 1915 Nobel Prize in physics jointly to William Henry Bragg and his elder son, William Lawrence Bragg – `for their services in the analysis of crystal structure by means of Röntgen rays' – seems to have been largely uncontroversial at the time, butthere are a number of questions that surround the award and the events that followed it that deserve exploration. This paper attempts to address these questions.
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  3. Richard H. Beyler (2010). William and Lawrence Bragg, Father and Son: The Most Extraordinary Collaboration in Science. Annals of Science 67 (1):137-139.score: 435.0
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  4. John Lawrence (1982). William C. Fletcher. Soviet Believers: The Religious Sector of the Population. (Kansas: The Regents Press, 1981.) $27.50. [REVIEW] Religious Studies 18 (4):555.score: 360.0
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  5. William F. Battig & P. Scott Lawrence (1967). The Greater Sensitivity of the Serial Recall Than Anticipation Procedure to Variations in Serial Order. Journal of Experimental Psychology 73 (2):172.score: 240.0
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  6. David M. Lawrence & William P. Banks (1973). Accuracy of Recognition Memory for Common Sounds. Bulletin of the Psychonomic Society 1 (5):298-300.score: 240.0
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  7. Gene E. Likens, Michael Marsh, William E. Sharpe, Charles T. Driscoll, Gregory B. Lawrence, Arthur J. Bulger, Thomas J. Butler, Christopher S. Cronan, Christopher Eagar & Kathleen F. Lambert (2002). 1. Departments. BioScience 52 (1).score: 240.0
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  8. Mark Lawrence (forthcoming). Mark Lawrence 97. Journal of Thought.score: 180.0
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  9. C. William (1976). William C. Wimsatt. In G. Gordon, Grover Maxwell & I. Savodnik (eds.), Consciousness and the Brain: A Scientific and Philosophical Inquiry. Plenum. 205.score: 180.0
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  10. Ann Higgins-D'Alessandro & John J. Cecero SJ (2003). The Social Nature of Saintliness and Moral Action: A View of William James'sVarietiesin Relation to St Ignatius and Lawrence Kohlberg. Journal of Moral Education 32 (4):357-371.score: 144.0
    This article argues that William James's thinking in The Varieties and elsewhere contains the view that social institutions, such as religious congregations and schools, are mediators between the private and public spheres of life, and are necessary for transforming personal feelings, ideals and beliefs into moral action. The Exercises of St Ignatius and the Just Community moral education approach serve as examples. Criticisms of the more commonly held view that James recognised only individual personal experiences as valid religious expressions (...)
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  11. Kentwood D. Wells (1971). Sir William Lawrence (1783-1867): A Study of Pre-Darwinian Ideas on Heredity and Variation. Journal of the History of Biology 4 (2):319 - 361.score: 140.0
  12. Andrew Sparling (2003). William Newman and Lawrence Principe,Alchemy Tried in the Fire: Starkey, Boyle, and the Fate of Helmontian Chymistry. Chicago: University of Chicago Press, 2002. [REVIEW] Metascience 12 (3):424-427.score: 120.0
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  13. Herbert Marshall McLuhan (1951). D. H. Lawrence and Human Existence. By Father William Tiverton. Renascence 4 (1):108-109.score: 120.0
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  14. Arthur Still (1991). Reviews : Michael G. Johnson and Tracy B. Henley (Eds), Reflections on 'The Principles of Psychology': William James After a Century, Hove: Lawrence Erlbaum Associates, 1990, £36.00, Xx + 323 Pp. [REVIEW] History of the Human Sciences 4 (3):448-449.score: 120.0
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  15. Brown, S. J. Case & S. J. Brown (1925). Sir William Bragg and Scepticism. Modern Schoolman 2 (2):23-26.score: 120.0
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  16. F. Abbri (2004). William R. Newman and Lawrence M. Principe. Alchemy Tried in the Fire. Starkey, Boyle, and the Fate of Helmontian Chymistry. [REVIEW] Early Science and Medicine 9 (1):59-60.score: 120.0
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  17. Ann Higgins-D'Alessandro & S. J. John J. Cecero (2003). The Social Nature of Saintliness and Moral Action: A View of William James's Varieties in Relation to St Ignatius and Lawrence Kohlberg. Journal of Moral Education 32 (4):357-371.score: 120.0
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  18. Traugott Lawler (1980). Beverly Boyd, Ed., Chaucer According to William Caxton: Minor Poems and “Boece,” 1478. Lawrence, Kansas: Allen Press, 1978. Pp. Xxviii, 202. $12.50. [REVIEW] Speculum 55 (4):861.score: 120.0
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  19. William Bechtel (2006). The Mind Incarnate. Lawrence A. Shapiro. Cambridge, MA, and London, UK. Philosophy and Phenomenological Research 73 (2):497–500.score: 36.0
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  20. Bruce H. Weber (2011). Design and its Discontents. Synthese 178 (2):271 - 289.score: 36.0
    The design argument was rebutted by David Hume. He argued that the world and its contents (such as organisms) were not analogous to human artifacts. Hume further suggested that there were equally plausible alternatives to design to explain the organized complexity of the cosmos, such as random processes in multiple universes, or that matter could have inherent properties to self-organize, absent any external crafting. William Paley, writing after Hume, argued that the functional complexity of living beings, however, defied naturalistic (...)
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  21. William B. Griffith (1991). The Methodology of Economic Model Building: Methodology After Samuelson, Lawrence A. Boland. London: Routledge, 1989, V + 194 Pages. [REVIEW] Economics and Philosophy 7 (01):119-122.score: 36.0
  22. Lawrence E. Moran (1971). William E. Carlo 1921-1971. Proceedings and Addresses of the American Philosophical Association 45:210 - 211.score: 36.0
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  23. Lawrence S. Stepelevich (1972). "The Young Hegelians," by William J. Brazill. Modern Schoolman 49 (3):265-267.score: 36.0
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  24. William Thomas (1992). Lawrence Goldman, Ed., The Blind Victorian: Henry Fawcett and British Liberalism, Cambridge, Cambridge University Press, 1989, Pp. 224. Utilitas 4 (01):167-.score: 36.0
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  25. William R. Shea (1971). Studies in Philosophy and in the History of Science. Essays in Honor of Max Fisch. Edited by Richard Tursman with a Preface by D. W. Gotshalk. Lawrence, Kansas: Coronado Pres, 1970, Pp. 220. [REVIEW] Dialogue 10 (01):182-.score: 36.0
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  26. William R. Siebenshuh (1977). The Nature Novel From Hardy to Lawrence. Thought 52 (2):219-221.score: 36.0
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  27. Lawrence M. Clopper (2004). William Tydeman Et Al., Eds., The Medieval European Stage, 500–1550. (Theatre in Europe: A Documentary History.) Cambridge, Eng.: Cambridge University Press, 2001. Pp. Lxii, 720; Black-and-White Figures and Maps. $140. [REVIEW] Speculum 79 (3):848-851.score: 36.0
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  28. William R. Dawson (1986). Mammalian Thermoregulation Energy Balance and Temperature Regulation M. W. Stanier Lawrence E. Mount John Bligh. BioScience 36 (9):632-632.score: 36.0
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  29. Lawrence J. Hatab (1996). William H. Schaberg, The Nietzsche Canon: A Publication History and Bibliography Reviewed By. Philosophy in Review 16 (3):201-203.score: 36.0
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  30. Edward L. Trimble & William F. Cahill (1984). Book Notes. [REVIEW] Criminal Justice Ethics 3 (1):85-86.score: 30.0
    Lawrence O'Donnell, Jr., Deadly Force: The True Story of How a Badge Can Become a License to Kill. New York: William Morrow and Company, 1983, 384 pp. Robert E. Goodin, Political Theory and Public Policy. Chicago: University of Chicago Press, 1982, ix + 286 pp.
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  31. William Bragg Ewald (ed.) (1996). From Kant to Hilbert: A Source Book in the Foundations of Mathematics. Oxford University Press.score: 30.0
    This massive two-volume reference presents a comprehensive selection of the most important works on the foundations of mathematics. While the volumes include important forerunners like Berkeley, MacLaurin, and D'Alembert, as well as such followers as Hilbert and Bourbaki, their emphasis is on the mathematical and philosophical developments of the nineteenth century. Besides reproducing reliable English translations of classics works by Bolzano, Riemann, Hamilton, Dedekind, and Poincare, William Ewald also includes selections from Gauss, Cantor, Kronecker, and Zermelo, all translated here (...)
     
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  32. Elfed Huw Price (2012). Do Brains Think? Comparative Anatomy and the End of the Great Chain of Being in 19th-Century Britain. History of the Human Sciences 25 (3):32-50.score: 28.0
    The nature of the relationship between mind and body is one of the greatest remaining mysteries. As such, the historical origin of the current dominant belief that mind is a function of the brain takes on especial significance. In this article I aim to explore and explain how and why this belief emerged in early 19th-century Britain. Between 1815 and 1819 two brain-based physiologies of mind were the subject of controversy and debate in Britain: the system of phrenology devised by (...)
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  33. William Lawrence Allen (2011). Let's Do Not Resuscitate Placebo Cardiopulmonary Resuscitation. American Journal of Bioethics 11 (11):24-25.score: 28.0
    The American Journal of Bioethics, Volume 11, Issue 11, Page 24-25, November 2011.
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  34. William Lawrence Allen & Ray Edward Moseley (2012). Will the Last Health Care Professional to Forgo Patient Advocacy Please Call an Ethics Consult? American Journal of Bioethics 12 (8):19 - 20.score: 28.0
    The American Journal of Bioethics, Volume 12, Issue 8, Page 19-20, August 2012.
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  35. Archibald Campbell (1733/1994). An Enquiry Into the Original of Moral Virtue. Routledge/Thoemmes Press.score: 28.0
    This is the third selection of major works on the Scottish Enlightenment and includes the same combination of hard-to-find and popular works as in the two previous collections. Contents: An Essay on the Natural Equality of Men [1793] William Lawrence Brown, New introduction by Dr. William Scott 308 pp An Enquiry into the Origin of Moral Virtue [1733] Archibald Campbell 586 pp The Philosophical Works [1765] William Dudgeon, New introduction by David Berman 300 pp Institutes of (...)
     
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  36. William Lawrence Schroeder (1930). The Divine Element in Art and Literature. The Beacon Press, Inc..score: 28.0
     
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  37. Jaime Nubiola (2000). Ludwig Wittgenstein and William James. Streams of William James 2 (3):2-4.score: 27.0
    The relationship between William James and Ludwig Wittgenstein (1889-1951) has recently been the subject of intense scholarly research. We know for instance that the later Wittgenstein's reflections on the philosophy of psychology found in James a major source of inspiration. Not surprisingly therefore, the pragmatist nature of the philosophy of the later Wittgenstein is increasingly acknowledged, in spite of Wittgenstein’s adamant refusal of being labeled a “pragmatist”. In this brief paper I merely want to piece together some of the (...)
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  38. Jaime Nubiola (2001). William James and Borges Again: The Riddle of the Correspondence with Macedonio Fernández. Streams of William James 3 (2):10-11.score: 27.0
    In this short paper I try to present William James’s connection with the Argentinian writer Macedonio Fernández (1874-1952), who was in some sense a mentor of Borges and might be considered the missing link between Borges and James.
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  39. Jaime Nubiola (1999). Jorge Luis Borges and William James. Streams of William James 1 (3):7.score: 27.0
    The year of the centennial of the Argentinean writer Jorge Luis Borges is probably the right time to exhume one of the links that this universal writer had with William James. In 1945, Emece, a publisher from Buenos Aires, printed a Spanish translation of William James’s book Pragmatism, with a foreword by Jorge Luis Borges.
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  40. G. William Barnard (2005). Pt. 3. James and Mysticism. For an Engaged Reading : William James and the Varieties of Postmodern Religious Experience / Grace M. Jantzen ; Asian Religions and Mysticism : The Legacy of William James in the Study of Religions / Richard King ; James and Freud on Mysticism / Robert A. Segal ; Mystical Assessments : Jamesian Reflections on Spiritual Judgments. [REVIEW] In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge.score: 27.0
  41. Ruth Anna Putnam (ed.) (1997). The Cambridge Companion to William James. Cambridge University Press.score: 27.0
    William James (1842-1910) was both a philosopher and a psychologist, nowadays most closely associated with the pragmatic theory of truth. The essays in this Companion deal with the full range of his thought as well as other issues, including technical philosophical issues, religious speculation, moral philosophy and political controversies of his time. The relationship between James and other philosophers of his time, as well as his brother Henry, are also examined. By placing James in his intellectual landscape the volume (...)
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  42. Massimo Pigliucci (2014). 5 Questions on Science & Religion. In Gregg D. Caruso (ed.), 5 Questions on Science & Religion. Automatic Press. 163-170.score: 24.0
    Are science and religion compatible when it comes to understanding cosmology (the origin of the universe), biology (the origin of life and of the human species), ethics, and the human mind (minds, brains, souls, and free will)? Do science and religion occupy non-overlapping magisteria? Is Intelligent Design a scientific theory? How do the various faith traditions view the relationship between science and religion? What, if any, are the limits of scientific explanation? What are the most important open questions, problems, or (...)
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  43. Bertrand Russell (1992). William James's Conception of Truth. In William James & Doris Olin (eds.), William James: Pragmatism, in Focus. Routledge.score: 24.0
    The original 1907 text of James' Pragmatism is accompanied with a series of critical essays from scholars including Moore and Russell. In the introduction Olin evaluates the strength of the criticisms made against James.
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  44. Matthew Ratcliffe (2005). William James on Emotion and Intentionality. International Journal of Philosophical Studies 13 (2):179-202.score: 24.0
    William James's theory of emotion is often criticized for placing too much emphasis on bodily feelings and neglecting the cognitive aspects of emotion. This paper suggests that such criticisms are misplaced. Interpreting James's account of emotion in the light of his later philosophical writings, I argue that James does not emphasize bodily feelings at the expense of cognition. Rather, his view is that bodily feelings are part of the structure of intentionality. In reconceptualizing the relationship between cognition and affect, (...)
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  45. H. G. Callaway (ed.) (2008). William James, A Pluralistic Universe: A New Philosophical Reading. Cambridge Scholars.score: 24.0
    This book is my new scholarly edition of William James, A Pluralistic Universe. The original text has been recovered, annotations to the text added to identify James' authors and events of interest, there is a new bibliography chiefly based on James' sources, a brief chronology of James' career, and I have added an expository and critical Introduction and a comprehensive analytical index.
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  46. Alexander Klein (2008). Divide Et Impera! William James's Pragmatist Tradition in the Philosophy of Science. Philosophical Topics 36 (1):129-166.score: 24.0
    ABSTRACT. May scientists rely on substantive, a priori presuppositions? Quinean naturalists say "no," but Michael Friedman and others claim that such a view cannot be squared with the actual history of science. To make his case, Friedman offers Newton's universal law of gravitation and Einstein's theory of relativity as examples of admired theories that both employ presuppositions (usually of a mathematical nature), presuppositions that do not face empirical evidence directly. In fact, Friedman claims that the use of such presuppositions is (...)
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  47. Jaime Nubiola (2009). Review of H.G. Callaway (Ed), William James, A Pluralistic Universe. [REVIEW] Anuario Filosófico 42 (1):222-223.score: 24.0
    As suggested in the subtitle, A New Philosophical Reading, the editor aspires in his Introduction and his notes to “facilitate a deeper understanding and a critical evaluation (...) of this crucial and difficult philosophical work” (p. ix). This was the last important book which James published during his lifetime. With it James aims at a critical evaluation of Hegelian monism and an exploration of the philosophical and theological alternatives. “Our world of some one hundred years on”—the editor says (p. ix)—“is (...)
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  48. Jennifer Welchman (2006). William James's "the Will to Believe" and the Ethics of Self-Experimentation. Transactions of the Charles S. Peirce Society 42 (2):229-241.score: 24.0
    : William James's "The Will to Believe" has been criticized for offering untenable arguments in support of belief in unvalidated hypotheses. Although James is no longer accused of suggesting we can create belief ex nihilo, critics continue to charge that James's defense of belief in what he called the "religious hypothesis" confuses belief with hypothesis adoption and endorses willful persistence in unvalidated beliefs—not, as he claimed, in pursuit of truth, but merely to avoid the emotional stress of abandoning them. (...)
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  49. Richard A. S. Hall (2009). Review of H.G. Callaway Ed, William James, A Pluralistic Universe, A New Philosophical Reading. [REVIEW] The Pluralist 4 (3).score: 24.0
    In 1907 William James was invited to give the Hibbert Lectures at Manchester College, Oxford. Initially he was reluctant to do so since he feared undertaking them would divert him from developing rigorously and systematically some metaphysical ideas of his own that had preoccupied him for some time. In the end, however, he relented and in the spring of 1908 gave the lectures which were subsequently published as A Pluralistic Universe. As it happened, though, in the course of these (...)
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  50. Lawrence A. Shapiro & William M. Epstein (1998). Evolutionary Theory Meets Cognitive Psychology: A More Selective Perspective. Mind and Language 13 (2):171-94.score: 24.0
    Quite unexpectedly, cognitive psychologists find their field intimately connected to a whole new intellectual landscape that had previously seemed remote, unfamiliar, and all but irrelevant. Yet the proliferating connections tying together the cognitive and evolutionary communities promise to transform both fields, with each supplying necessary principles, methods, and a species of rigor that the other lacks. (Cosmides and Tooby, 1994, p. 85).
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